CYCLE SEVEN

1. The Church regards man as sinful because it is grounded, through physics, in a primary Father and a secondary Son, the one approximating to the penis (as focus of the flesh) and the other to the brain. Such a view, however, betrays a lower-class bias which, though correct in itself, fails to do justice to the upper-class context, commensurate with metaphysics, in which sensual Godhead is secondary to sensible Godhead, say Father to Son, as ears to lungs, and consequently those who are capable of a graceful fulcrum in transcendental meditation will reject the Church's view of mankind as irrelevant to themselves, since applicable only to men, not Gods.

2. The Church speaks for the Many, not the Few, and consequently its view of mankind is limited by and to physical criteria which give no consolation to the metaphysically inclined. Sin is its fulcrum, and grace only an exception to the general rule.

3. For things to be otherwise, one needs more than prayerful contrition and/or verbal absolution; one needs transcendental meditation, but that is strictly for those who are 'up to' and capable of a metaphysical disposition, not for the broad masses.

4. Yet even there, sin is less relevant to women than crime and/or punishment, and so a sinful view of mankind is apt, quite apart from its lower-class or physical limitations, to do a disservice to females, both as women and, in upper-class terms, as Devils - the objective, or metachemical, counterpart to Gods.

5. The Father may have his fulcrum in the lower-class context of massive mass (phallus) rather than in the upper-class context of sequential time (ears), but the Mother has her fulcrum in the lower-class context of massed mass (womb) rather than in the upper-class context of repetitive time (heart).

6. Hence whereas a lower-class religious institution will emphasize sin as opposed to grace, a lower-class political institution, like the democratic state, will or should emphasize punishment as opposed to crime, since crime and punishment would seem to be as germane to the State as ... sin and grace to the Church, enabling one to infer a female bias to the one and a male bias to the other.

7. Now, contrary to the above, the Son may have his fulcrum in the upper-class context of spaced space (lungs) rather than in the lower-class context of voluminous volume (brain), but the Daughter has her fulcrum in the upper-class context of spatial space (eyes) rather than in the lower-class context of volumetric volume (tongue).

8. Hence whereas an upper-class religious institution, like the meritocratic context of 'Kingdom Come' or, at any rate, the top tier of our projected triadic Beyond, will emphasize grace as opposed to sin, an upper-class political institution, like the autocratic state, will emphasize crime as opposed to punishment, bearing in mind that in metachemistry crime is primary and punishment secondary, whereas in metaphysics grace is primary and sin secondary.

9. Either way, the State, whether autocratic or democratic, is more concerned with crime and punishment than with sin and grace, and this is because the State is a female institution that is most true to itself in metachemistry and chemistry.

10. More correctly, the State is most true to itself in chemistry, the context of a punishing fulcrum; more (relative to most) true to itself in metachemistry, the context of a criminal fulcrum; less (relative to least) true to itself in metaphysics, the context of a graceful fulcrum; and least true to itself in physics, the context of a sinful fulcrum.

11. As regards the Church, using that term in a parallel fashion to 'State', it could be said that the Church is most true to itself in metaphysics, the context of a graceful fulcrum; more (relative to most) true to itself in physics, the context of a sinful fulcrum; less (relative to least) true to itself in chemistry, the context of a punishing fulcrum; and least true to itself in metachemistry, the context of a criminal fulcrum.

12. Both the State and the Church can, however, be sensual or sensible; for it would be an oversimplification to suppose that states were always sensual and churches sensible. Certainly, the Anglican Church is less physically sensible than the Roman Catholic Church, and therefore more deeply mired in sin, while the so-called free, or nonconformist, churches are less sinful than criminal in their chemical sensuality, a sensuality that accords with a forked-tongue hegemony over the comparatively phallic, or bodily (Christ on the Cross), bias of the Anglican Church in the inverted triangle of so-called Protestant solidarity, as germane, by and large, to the 'heathenistic' integrity of British 'civilization'.

13. Hence we can speak of sensual humanism and nonconformism, those denominational divisions of the overall lower-class Church which accord with its more (relative to most) and less (relative to least) true manifestations, whereas their sensible counterparts are more usually and even traditionally to be found within the Roman Catholic Church, where brain over womb, rather than tongue over phallus, has tended to be the physical/chemical mean in strictly Christic/Marian terms.

14. As for fundamentalism and transcendentalism, or that which is least true and/or most true to the Church, Anglicanism embraces the one through the Blood Royal, the reigning monarch as head of the Anglican Church, and Roman Catholicism embraces the other through the Papacy, the pontifical head of the R.C. Church, as in the one case metachemical sensibility and in the other case metaphysical sensuality, secondary Mother and secondary Father, anchor both mass and volume to time, albeit with a different emphasis in each case, as befitting their fundamentalist (repetitive time) and transcendentalist (sequential time) natures.

15. But the 'big' or independent orders of Fundamentalism and Transcendentalism are, of course, extraneous to the Christian Church or, more correctly, Churches (whether strictly Christian or not) - like Hinduism and Mohammedanism (Islam) in relation to the sensuality and sensibility of Fundamentalism, or Judaism and Buddhism in relation to the sensuality and sensibility of Transcendentalism - the former alternatives broadly metachemical, and the latter ones no-less broadly metaphysical.

16. Thus that which is least true to the Church, or religion, is fundamentalist, while that which is most true to religion, as to the Church, is transcendentalist - whether in terms of sensuality or sensibility; which is to say, whether in terms of crime and punishment in the case of Fundamentalism, or of sin and grace in the case of Transcendentalism. A primary crime and a secondary punishment vis-à-vis a secondary sin and a primary grace. Absolute religious Evil and Good vis-à-vis absolute religious folly and wisdom. Absolute Daughter and Mother vis-à-vis absolute Father and Son.